Rest in Jesus
Notes
Transcript
Introduction
One day Jesus and his disciples were walking in a field on the Sabbath and his disciples
began picking grain as they walked. In shock and apparent disbelief, the Pharisees question Jesus
concerning the actions of his pupils. “Look, why are they doing what is not lawful on the
Sabbath?” (Mark 2:24) As their rabbi, Jesus is responsible for their indiscretion. Does he not care
about God’s law and commands? How does Jesus respond to the Pharisees? He quotes a story in
the Old Testament regarding arguably the greatest king of Israel who appeared to do something
unlawful on the Sabbath. Jesus remarks, “Have you never read what David did, when he was in
need and was hungry, he and those who were with him: how he entered the house of God, in the
time of Abiathar the high priest, and ate the bread of the Presence, which it is not lawful for any
but the priests to eat, and also gave it to those who were with him?” (Mark 2:25-26) His response
appears to silence the Pharisees for a time but it raises a question for readers today. If you know
your Old Testament history (1 Sam. 21:1-6), Abiathar was the son of the high priest,
Ahimelech— not the high priest at that time.
Was Jesus incorrect? Did he get it wrong? Is this a bonafide contradiction in the Bible?
The goal of this paper is two-fold: 1) I will highlight possible interpretive responses to this
passage that alleviates the charge of contradiction and 2) I will offer some thoughts on supposed
contradictions in the Scriptures. Before we get to the possible interpretive positions, I want to
point out that various scholars, pastors, and theologians have wrestled with this text since Mark’s
writing. This is not a new problem for modern readers, with the passage having been viewed as
somewhat problematic from the beginning. I note this point because if the Church did not hold a
high view of Scripture, this seeming error would never have been discussed because errors
would be just par for the course. Nevertheless, the Church has always held that God’s Word is
true, without any mixture of error as far as it is properly understood and interpreted. I want to
warn you up front, this can be a little dense to read. Yet, when something as serious as saying the
Bible has errors in it is made, we ought to meticulously and tediously discuss these matters. Pull
up your pants, get your reading glasses on, and let’s get our hands dirty in the text of Scripture
Abiathar as the Actual, Sole High Priest
One major question to ask is whether or not Ahimelech was the high priest during
David’s time at all. His name appears twelve times in 1-2 Samuel but he is simply described as
“Ahimelech the priest”. Furthermore, the city of Nod where Ahimelech ministered within was
referred to as “…the city of priests” (1 Sam. 22:19). As Saul is meting out vengeance for
Ahimelech helping David, over eighty priests were slaughtered (1 Sam. 22:18). The problem of
Abiathar being called the high priest when his father was the high priest goes away if his father
was not technically the high priest to begin with. Samuel does not ever explicitly use the phrase
“high priest” which compounds this issue. We as readers simply assume Ahimelech is the high
priest. Perhaps he’s not.
Both Abiathar and Ahimelech as High Priests
Another possibility is to posit that both Abiathar and Ahimelech were high priests during
the time of 1 Samuel 21. Could it be the case that the title of high priest was given to multiple
men at the same time? In fact, the Scripture evidences this in both the Old and New Testaments.
In 2 Samuel 15:24-35, Abiathar shares his priestly responsibilities with another priest named
Zadok. Both of these priests serve under David, fulfilling the role and duties associated with the
high priestly office. Furthermore, in the Gospels, both Annas and Caiaphas are said to be high
priests at the same time (Luke 3:2; John 18:19-24; Acts 4:6; 19:14). Annas was the father-in-law
of Caiaphas and is still considered the high priest as Caiaphas begins the office. The term and
title of high priest was likely more fluid than we realize, allowing multiple men to hold it at the
same time. The term was “elastic” and could be used to designate different priests serving at the
same time.
Reasons Why Abiathar Would Be Mentioned
Why would Mark mention Abiathar the high priest instead of Ahimelech when David
appeared before the latter? The issue could be one of prominence and name recognition. Of the
twelve times Ahimelech’s name is mentioned, two of them are in reference to “Abiathar, son of
Ahimelech.” When you compare Abiathar to Ahimelech, his name is mentioned twenty-eight
times in Samuel, Kings, and Chronicles. In terms of theological and historical importance,
Abiathar is a more important person, especially as it relates to David. Mark and other Jewish
writers occasionally speak of more than one person or passage and list the more prominent
person first. For instance, in Mark 1:2-3, the test says, “As it is written in Isaiah the prophet,
“Behold, I send my messenger before your face, who will prepare your way, the voice of one
crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight,’” The quotation
is actually two verses from two different books (i.e., Mal. 3:1 and Isa. 40:3). Malachi’s quotation
is even first but Mark says the prophecy is from Isaiah the prophet. Why was his name
mentioned and not Malachi? Isaiah’s prominence was quite apparent, especially by the first
century. He would be mentioned instead of Malachi simply because he is more widely known.
There’s also another reason why Abiathar was mentioned and not Ahimelech. Abiathar
apparently named his son after his father Ahimelech (1 Chron. 24:6). You have two people with
the same name. Jesus likely would have used Abiathar instead of Ahimelech to avoid the
confusion concerning the two people named the same name.
There also may be another reason for mentioning Abiathar instead of Ahimelech. Jesus
could be making a rhetorical slight and statement against the Jewish leadership who are seeking
to entrap him. That Jesus and the Jewish leadership were at odds is an understatement. New
Testament scholar Dr. N.T. Wright notes:
Jesus was claiming to be speaking for Israel’s God, her scriptures, and her true vocation.
Israel was trusting in her ancestral religious symbols; Jesus was claiming to speak for the
reality to which those symbols pointed, and to show that, by her concentration on them,
Israel had turned inwards upon herself and was being not only disobedient, but
dangerously disobedient, to her god’s vision for her, his vocation that she should be the
light of the world. Jesus’ contemporaries, however, could not but regard someone doing
and saying these things as a deceiver. His agenda clashed at every point with theirs. In
symbol, as in praxis and story, his way of being Israel, his way of loyalty to Israel’s god,
was radically different from theirs.1
As you can imagine, the Pharisees and Jesus we destined for conflict. How does this relate to
Abiathar? Jesus might be utilizing Abiathar’s name and unsavory legacy to make a statement
about the persnickety complaints of the Pharisees. In the book From Creation to New Creation,
Nicholas Perrin argues, “Abiathar is a descendant of the unfaithful high priest Eli, who was
promised God’s judgment (1 Sam 2:30-36). This judgment is fulfilled when Abiathar joins in
with Adonijah’s rebellion against the Davidic king Solomon (1 Kings 1:7). Solomon responds to
this treachery by deposing Abiathar in favor of Zadok (1 Kings 1:8; 2:26-27). So while
Ahimelech was the high priest in David’s story, Jesus chooses to refer to Abiathar, “as an
emblem of a rebellious and therefore failed priesthood.”2 Jesus is saying that He and His
followers are like David and his men, but the religious leadership are like Abiathar and faced a
similar future rejection from God.” There might be a theological and religious reason for
1
N.T. Wright, Jesus and the Victory of God. (Fortress Press, 1996), 442.
Benjamin L. Gladd and Daniel N. Gurtner, “The Temple, A Davidic Messiah, and a
Case of Mistaken Priestly Identity (Mark 2:26)” From Creation to New Creation: Biblical
Theology and Exegesis. (Hendrickson, 2013), 163-178.
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mentioning Abiathar instead of Ahimelech—one that is directly relevant to Jesus’ ongoing
struggle with the religious leadership.
Translating the Preposition Epi implying a Title
Some have argued that there’s a better way to translate the Greek preposition επι/epi. The
word can be translated in a broader fashion, thus removing the contradiction. Our translation is
too limited. Instead of translating the phrase meaning something like “in the time when Abiathar
was the high priest”, one could make a good argument that the preposition epi should be
translated something like “in the days of/or in the time associated when Abiathar the high
priest…” You could read that and think that’s a distinction without a difference. Yet, if the
second way of translating the text is correct, the phrase “the high priest” is a title, not a temporal
distinction implying Abiathar was the high priest during the 1 Samuel 21 story. New Testament
scholar Dr. Craig Blomberg writes, “It [Mark 2:26] uses none of the several standard ways of
expressing when something occurred. Instead it says these events happened epi Abiathar. Epi is
a preposition that commonly mean ‘upon,’ ‘on,’ ‘in,’ ‘over,’ ‘at,’ ‘by,’ ‘before,’ and numerous
other things, but only very rarely, ‘when.’”3 Jesus does not directly indicate Abiathar gave David
and his men bread to eat in Mark 2. Dr. David Garland argues, “The text does not say that David
came to Abiathar but that this event happened when Abiathar was high priest. Abiathar is
specifically identified as the high priest and was more than just a priest, as Ahimelech was. The
term reflects the convention of eponymous dating (see Luke 3:2), and Abiathar was the high
priest during David’s reign and especially linked to him.”4 We must be careful to read the
passage rightly, without making false assumptions the Text doesn’t make itself.
Translating the Preposition Epi implying a Section of Scripture
Some scholars argue that epi could be translated as “in the story or in the passage about
Abiathar.” Again, Dr. Craig Blomberg writes, “In Mark 12:26, the same unusual construction
reappears when Jesus is appealing to the story in Exodus 3 about Moses and the burning
Craig Blomberg, “Does the Bible Ever Get it Wrong? Facing Scripture’s Difficult
Passages (#2): Craig Blomberg”, September 2, 2014, accessed May 16, 2021.
https://www.michaeljkruger.com/does-the-bible-ever-get-it-wrong-facing-scriptures-difficultpassages-2-craig-blomberg/
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David E. Garland, The NIV Application Commentary: Mark. (Zondervan, 1996), Kindle
Loc. 2564.
bush. He asks the Sadducees if they have not read epi tou batou—literally “upon the
bush.”5 But that makes no sense. Translators recognize, therefore, that Mark is using epi in the
sense of “in the passage about [the bush].” This is exactly how the Revised Standard Version of
the Bible translated it; the New Revised Standard modified that to “in the story about [the
bush].” Because ancient synagogues developed the practice of reading through the entire Law
once a year and the rest of the Jewish Scriptures once every three years, they divided what
Christians call the Old Testament into specific sections so rabbis knew exactly every Sabbath
how much was to be read and expounded. They would often give a two-to-three chapter segment
of text a simple one or two-word name, often based on a key character in that segment.” We so
often take for granted that the Scriptures were not delineated by their chapter and verses in Jesus’
day. They had to find ways to reference portions of Scripture and associating them with people
and notable events was often how they did it. A modern example of this would be like us
referring to the 90s as the Clinton era despite Clinton not being the president for the whole
decade of the 90s. Regardless though, Clinton’s presidency is forever associated with that
tumultuous period of time
On Contradictions in General
As we’ve seen, the charge of contradiction is not as cut and dry as it seems. How should
we handle charges or claims of errors and contradictions in Scripture? I’d like to offer some
advice when it comes to these charges. First, each and every claim should be thoroughly and
meticulously studied and not simply taken at face value. Again, that God’s Word could be in
error is a serious claim. We need to exhaust ourselves in making sure a contradiction is actually a
contradiction. Could it be the case that we do not adequately understand the passage? Could it be
the case that there is more going on at an interpretation level than I can comprehend? Could it be
the case that I may not have all the facts? This endeavor might take a while but it is warranted
given the high stakes in this matter. Second, a very helpful task would be making sure we even
know what counts as a contradiction or an error. There are things in Scripture that are difficult to
obey, difficult to understand, and some even difficult to reconcile. The devil isn’t the only one in
the details; so are definitions. Until an established definition of what constitutes a real error or
contradiction is determined, there will always be more heat than light.
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Blomberg.
Third, we need to make sure that just because Scripture does not measure up to a modern
literary convention or practice does not mean it is in error. For instance, Scripture writers are
selective, they often harmonize in accounts, they intentionally leave out details, they often aim
for accuracy instead of precision, they arrange information thematically instead of
chronologically, and utilize a host of different genres with their own interpretive practices
sometimes within the same text. What this means is we should let the writers and the cultural and
historical context of their day determine what is an error and not judge an ancient text by a 21st
century standard. To judge texts with modern, recent standards is an example of chronological
snobbery, the idea that we are more intelligent, more progressed, and more wise simply because
we find ourselves appearing later in history.
Fourth, we need to be ok with the idea that we aren’t going to know or understand
everything. We aren’t called to omniscience, but faithfulness and trust. We have to be fine with
saying, "I don't know” sometimes because “I don't know” is not the same thing as saying, “I
know this has to be a contradiction!” or even “It doesn’t matter if it is contradictory!” There is an
element of mystery in our walks with the Lord and even in our understanding of Scripture.
Mystery is an acceptable aspect of the Christian life because it can foster trust and reliance on the
Lord. We do not know everything, but we know the Lord who has always been trustworthy. We
know and love God. A part of knowing and loving him is giving him the benefit of the doubt
when we don’t always understand or even when the evidence seems or appears to speak against
our understanding. C.S. Lewis highlighted how our love for him as a person should change our
estimation of things we don’t understand. He said:
To believe that God—at least this God exists—is to believe that you as a person now
stand in the presence of God as a Person. What would, a moment before, have been
variations in opinion, now become variations in your personal attitude to a Person. You
are no longer faced with an argument which demands your assent, but with a Person who
demands your confidence. A faint analogy would be this. It is one thing to ask in
vacuo whether So-and-So will join us tonight, and another to discuss this when So-andSo’s honor is pledged to come and some great matter depends on his coming. In the first
case it would be merely reasonable, as the clock ticked on, to expect him less and less. In
the second, a continued expectation far into the night would be due to our friend’s
character if we had found him reliable before. Which of us would not feel slightly
ashamed if, one moment after we had given him up, he arrived with a full explanation of
his delay? We should feel that we ought to have known him better.6
Just as we would give the benefit of the doubt to a trustworthy friend who was a little late for a
coffee date, we should also be intellectually patient with the Lord and things we do not presently
understand. Whereas we don’t fully understand everything and cannot explain everything we
find in the Bible, we can rest assured someone knows infinitely more than we do and can be
trusted. It is an act of faith to suspend judgment for a time and allow God to be God. This is not
blind faith but an honest admission that we cannot see all ends and our level of knowledge isn’t
as high as God’s insight and wisdom.
C.S. Lewis, “On Obstinacy in Belief” in The World’s Last Night and Other Essays,
(Harcourt Brace Jovanovich, 1960), 26.
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